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editor, Auga Ulrike, Sigriður Guðmarsdóttir 1965 editor, Knauss Stefanie editor, and Martínez Cano Silvia editor, eds. Resistance and visions: Postcolonial, post-secular and queer contributions to theology and the study of religions = Resistencias y visiones : contribuciones postcoloniales, postseculares y queer a la teoloǵia y a los estudios de las religiones = Widerstand und Visionen : der Beitrag postkolonialer, postsäkularer und queerer Theorie zu Theologie und Religionswissenschaften. Leuven: Peeters, 2014.
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Carr, Benjamin. Selected Secular and Sacred Songs. Edited by Eve R. Meyer. A-R Editions, 1986. http://dx.doi.org/10.31022/a015.
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As a versatile performer, distinguished teacher, and prolific composer and publisher, Benjamin Carr made major contributions to the vocal repertoire and to the elevation of musical taste in early America. His songs are noted for their graceful melodic lines and sensitivity to the text, especially in the settings of poetry by Shakespeare and Scott.
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Trzebiatowska, Marta. Contributions from Sociology. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.018.
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Sociologists are concerned with the way human behaviour is patterned. They look for plausible explanations of phenomena that strike them as important due to their objective prevalence in social life. This chapter outlines the social scientific tools for studying religion, gender, and sexuality. Drawing on a range of examples from sociology of religion it explores the significance of individuals’ dispositions on the one hand and opportunities they encounter in their everyday lives on the other. The overall argument emphasizes the need for more collaboration between social scientists and theologians, or religious studies scholars. It suggests that secular sociologists would do well to consider the possibility of change in gender relations within religious contexts, and religious scholars could learn from the sociological method of inquiry to understand better the structurally determined mechanisms which make the symbolic gender order so resistant to change.
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(Editor), M. L. Bradbury, and James B. Gilbert (Editor), eds. Transforming Faith: The Sacred and Secular in Modern American History (Contributions to the Study of Religion). Greenwood Press, 1989.
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John, Dryden. The Works of John Dryden, Volume XVI: Plays: King Arthur, Cleomenes, Love Triumphant, and The Secular Masque and Other Contributions to The Pilgrim (Works of John Dryden). University of California Press, 1998.
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Lämmlin, Georg, ed. Gesellschaftlicher Zusammenhalt in der postsäkularen Gesellschaft. Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://dx.doi.org/10.5771/9783748924982.
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With regard to post-secular society, this book addresses two basic questions: To what extent can Christian communication und practice generate resources for social cohesion? And how can this contribution be empirically researched and identified from a sociological and theological perspective? These issues are discussed exemplarily in contributions to a conference relating to social conflicts and educational processes and are contrasted with the question of a suitable understanding of religion. They are complemented by reflections on the concept of the Church and on the question of European solidarity in the coronavirus crisis, a core aspect of social cohesion in the current situation. With contributions by Arend de Vries, Horst Gorski, Monika Jungbauer-Gans, Georg Lämmlin, Andreas Mayert, Georg Pfleiderer, Hilke Rebenstorf, Gunther Schendel and Ferdinand Sutterlüty. With a foreword by Heinrich Bedford-Strohm.
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Brewitt-Taylor, Sam. Christian Radicalism in the Church of England and the Invention of the British Sixties, 1957-1970. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827009.001.0001.
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Like all transformative revolutions, Britain’s Sixties was an episode of highly influential myth-making. This book delves behind the mythology of inexorable ‘secularization’ to recover, for the first time, the cultural origins of Britain’s moral revolution. In a radical departure from conventional teleologies, it argues that British secularity is a specific cultural invention of the late 1950s and early 1960s, which was introduced most influentially by radical utopian Christians during this most desperate episode of the Cold War. In the 1950s, Britain’s predominantly Christian moral culture had marginalized ‘secular’ moral arguments by arguing that they created societies like the Soviet Union; but the rapid acceptance of ‘secularization’ teleologies in the early 1960s abruptly normalized ‘secular’ attitudes and behaviours, thus prompting the slow social revolution that unfolded during the 1970s, 1980s, and 1990s. By tracing the evolving thought of radical Anglicans—uniquely positioned in the late 1950s and early 1960s as simultaneously moral radicals and authoritative moral insiders—this book reveals crucial and unexpected intellectual links between radical Christianity and the wider invention of Britain’s new secular morality, in areas as diverse as globalism, anti-authoritarianism, sexual liberation, and revolutionary egalitarianism. From the mid-1960s, British secularity began to be developed by a much wider range of groups, and radical Anglicans faded into the cultural background. Yet by disseminating the deeply ideological metanarrative of ‘secularization’ in the early 1960s, and by influentially discussing its implications, they had made crucial contributions to the nature and existence of Britain’s secular revolution.
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Oberlechner, Manfred, Franz Gmainer-Pranzl, and Anne Koch, eds. Religion bildet. Nomos Verlagsgesellschaft mbH & Co. KG, 2019. http://dx.doi.org/10.5771/9783845288444.
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Religion is a contested discursive field in which resources, belonging or exclusion and supremacy in relation to values are negotiated. Diversification processes and religious pluralisation during the alleged return of religion have re-raised the questions of how religion should be interpreted and how accessible it is. As a contribution to intersectionality research, this publication analyses how and in what interest new interfaces are being formed between religion, gender, origin, class and the nation. Its focus lies on educational processes as forms of socialisation, places of learning and reflexive change in religion. It aims to provide a forum for analysing and finding solutions to problems in ‘post-secular’ societies in Western Europe, which are being challenged by discussions on secularism, integration, how they deal with their history and liberal constitutional states. With contributions by Julika Bayer, Bettina Brandstetter, Lea Braun, Matteo Carmignola, Maria Fürstaller, Franz Gmainer-Pranzl, Magdalena Habringer, Assia M. Harawazinski, Evelyn Reuter, Sarah Jahn, Ramona Jelinek-Menke, Anne Koch, Thomas Krobath, Martin Jäggle, Karsten Lehmann, Doris Lindner, Torsten Mergen, Manfred Oberlechner, Karin Peter, Mizrap Polat, Martin Rötting, Sarah Tran-Huu.
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Neumann, Jacqueline, Gerhard Czermak, Reinhard Merkel, and Holm Putzke, eds. Aktuelle Entwicklungen im Weltanschauungsrecht. Nomos Verlagsgesellschaft mbH & Co. KG, 2019. http://dx.doi.org/10.5771/9783748900344.
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This groundbreaking volume on secular law in Germany brings together scholars on a variety of topics regarding the separation of the state and religion. It conducts in-depth legal analyses dealing with a wide range of recent cases in which the rule of law and the neutral role of the secular state were put at risk by religious politics. The book’s 21 essays cover topics such as human rights, the constitutional roots of the secular state, freedom of belief and non-belief, medically assisted suicide, sexual self-determination, abortion, genital mutilation, criminal prosecution in the Catholic Church’s sex abuse scandal, the collection of church taxes by the state based on baptisms of infants and minors, the collection of special church fees from atheists and Muslims by the state, church labour law, discrimination against members of the Church of the Flying Spaghetti Monster and Islamic veils in state schools. With contributions by editors and authors Dr. Gerhard Czermak | RiBGH Prof. Dr. Ralf Eschelbach | Dr. Carsten Frerk | Prof. Dr. Michael Hassemer | Johann-Albrecht Haupt | Prof. Dr. Rolf Dietrich Herzberg | Prof. Dr. Matthias Franz | Dr. Volker Korndörfer | Prof. Dr. Hartmut Kreß | Ingrid Matthäus-Maier | RA Dr. Till Müller-Heidelberg | Prof. Dr. Reinhard Merkel | RA Ludwig A. Minelli | Dr. Jacqueline Neumann | Prof. Dr. Dres. h.c. Ulfrid Neumann | Prof. Dr. Holm Putzke | RA Dr. Winfried Rath | StaatsMin a.D. Diplom-Jurist Rolf Schwanitz | Prof. Dr. Jörg Scheinfeld | Dr. Michael Schmidt-Salomon | Sarah Willenbacher
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Laborde, Cécile, and Aurélia Bardon. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198794394.003.0001.
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There is already an important literature on religion and political philosophy, focusing especially on controversies about religious symbols, freedom of speech, or secular education. The introduction explains the distinctive approach of the volume. Instead of focusing on specific political controversies, the book explores the conceptual, structural architecture of liberal political philosophy itself. The authors distinguish four different themes: the special status of religion in the law; state sovereignty, non-establishment, and neutrality; accommodation and religious freedom; and toleration, conscience, and identity. The chapter explains the particular questions raised in each of these four themes, and briefly presents the twenty-two contributions gathered in the volume.
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Decock, Wim, and Janwillem Oosterhuis, eds. Great Christian Jurists in the Low Countries. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108555388.
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What impact has Christianity had on law and policies in the Lowlands from the eleventh century through the end of the twentieth century? Taking the gradual 'secularization' of European legal culture as a framework, this volume explores the lives and times of twenty legal scholars and professionals to study the historical impact of the Christian faith on legal and political life in the Low Countries. The process whereby Christian belief systems gradually lost their impact on the regulation of secular affairs passed through several stages, not in the least the Protestant Reformation, which led to the separation of the Low Countries in a Protestant North and a Catholic South in the first place. The contributions take up general issues such as the relationship between justice and mercy, Christianity and politics as well as more technical topics of state-church law, criminal law and social policy.
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Sago, Kylie. Revisioning French Culture. Edited by Andrew Sobanet. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620207.001.0001.
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Revisioning French Culture brings together a striking group of leading intellectuals and scholars to explore new avenues of research in French and Francophone Studies. Covering the medieval period through the twenty-first century, this volume presents investigations into a vast array of subjects. Revisioning French Culture grapples with topics vital to the contemporary cultural landscape, including universalism, globalization, the idea of Francophonie, and religious and secular identity. This essay collection furthermore transcends and illuminates the contemporary by exploring matters that have long resonated in the humanities and letters, such as death, war, trauma, power and politics, notions of the truth, conceptions of the self, and modes of reading and writing. With contributions by a number of figures known across the humanities and the social sciences, Revisioning French Culture explores the foundations of the French and Francophone world, providing cultural, political, and historical context for the crisis facing democracy and liberalism around the world today.
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Forster, Michael N. Philosophy of Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0011.
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Like most German philosophers of his day Herder was no radical critic of religion and Christianity in the later manner of Marx or Nietzsche, but some of his contributions in this area did advance their sort of project. He was a liberal Christian, in terms of both tolerance and doctrine—examples of the latter sort of liberalism being his naturalized conception of immortality and his neo-Spinozism. In fact, he was the central figure in the emergence of neo-Spinozism, which he developed by the mid-1770s and which went on to constitute the foundations of both German Romanticism and post-Kantian German Idealism. He developed important new secular principles of biblical interpretation and thereby made important interpretive discoveries concerning the Bible. He conceived the novel project of a comparative study of religions and mythologies. And despite being a devout Christian, he also developed stinging criticisms of the history of organized Christianity.
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Battisti, Danielle. Whom We Shall Welcome. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284399.001.0001.
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This book looks at Italian American campaigns to reform American immigration laws from 1945 to 1965. It argues that even while Italian Americans were members of a coalition that pushed for liberal immigration reforms, their campaigns reflected a mix of liberalism and conservatism. Italian American immigration reformers invoked both secular principles of democratic liberalism and arguments based on Catholic social thought to call for a more humane and equal system of regulating immigration than the one in place based on a system of National Origins quotas. Yet in practice, Italian American campaign rhetoric and legislative strategies often reflected a socially and racially conservative vision of Americanism. Through displays of anti-communism, household mass consumption, assimilation, and advancing narratives of immigrant contributions to the nation, Italian Americans largely asserted their group’s fitness for immigration and citizenship rights in the United States. Each of those displays was highly racialized and hardly contested accepted political and social boundaries, but rather reaffirmed them. Those actions demonstrated that Italian Americans were just as concerned with their group’s political and social equality with older-stock whites as they were with liberalizing American immigration laws.
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Županov, Ines G., ed. The Oxford Handbook of the Jesuits. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190639631.001.0001.
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The chapters in the Oxford Handbook of the Jesuits deal with close to five hundred years of history of the Society of Jesus, a transnational, polyglot Catholic religious order of men, which rose vertiginously to prominence from the mid-sixteenth century until its suppression in 1773. Following this unprecedented event in Church history was its equally unprecedented Restoration in 1814. What held this corporate Jesuit body together through a series of historically documented successes, adjustments, crises and persecutions, and made it continuously cohere around a set of common ideals, commitments and practices? Was it a sense of a “higher goal” cultivated through methodical self-questioning taught by Spiritual Exercises and by observing the rules written in the Constitutions? Toolkits of subjection and subjectivity, fostering discipline as well as collective effervescence among both the Jesuits and their lay supporters - and their enemies - are analyzed in this volume through major topics, events and institutions. Thorn between private and public, religious and secular, “us” and “them”, the Jesuits perfected the art of introspection and the reflection on strategies and mechanisms on how to link individual to society. Today as in the past, even though the Jesuits were and are under obligation to think and act for the Catholic Church, in executing their tasks they exceeded and widened the strictly ecclesiastical boundaries and made major contributions to the secular culture. In the last forty years, in particular, the problem of social justice and ecologically responsible global order are invoked as the most urgent Jesuit concerns. A comprehensive analysis regarding the manner in which the Jesuits set up, acted on, described and analyzed, and they still do, the intercultural and transnational networks - invigorating projects as questionable as the Inquisition, slavery and conversion, as innovative and experimental as accommodation, inculturation and social justice, as useful as education and scholarship - is offered in this volume by more than forty authors, senior and young experts in the field, three of whom are Jesuits themselves.
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Anderson, Greg. The Circulation of Life’s Resources. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0016.
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To conclude the book’ s alternative account of the Athenian politeia, the chapter offers a recursive analysis of the resource flows which made this way of life possible. The result is very different from a conventional modern secular economic analysis. Instead, it treats resource transactions as the lifeblood of a cosmic ecology that united gods, land, and people in a condition of symbiotic interdependency. The most important of all these transactions were those between gods and humans, whereby the latter received secure conditions of existence in exchange for temples, sacrifices, votive treasures, and other often costly ritual offerings. The most important of the resource transactions between humans were marriages, whereby the managerial and reproductive capacities of females were transferred from one household to another, thereby perpetuating the life of the social body. Contrary to the “egalitarian” ethos which moderns believe animated “democratic Athens,” demokratia would also have been unsustainable without the innumerable contributions of resources, material and otherwise, that were made by a relatively small number of super-wealthy Athenian households. And in a polis where members typically worked only for themselves, the existence of these ecologically essential super-wealthy households would have been unsustainable without the routine exploitation of slaves.
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Decock, Wim, Bart Raymaekers, and Peter Heyrman, eds. Neo-Thomism in Action. Leuven University Press, 2021. http://dx.doi.org/10.11116/9789461664211.
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In his encyclical Aeterni Patris (1879), Pope Leo XIII expressed the conviction that the renewed study of the philosophical legacy of Saint Thomas Aquinas would help Catholics to engage in a dialogue with secular modernity while maintaining respect for Church doctrine and tradition. As a result, the neo-scholastic framework dominated Catholic intellectual production for nearly a century thereafter. This volume assesses the societal impact of the Thomist revival movement, with particular attention to the juridical dimension of this epistemic community. Contributions from different disciplinary backgrounds offer a multifaceted and in-depth analysis of many different networks and protagonists of the neo-scholastic movement, its institutions and periodicals, and its conceptual frameworks. Although special attention is paid to the Leuven Institute of Philosophy and Faculty of Law, the volume also discloses the neo-Thomist revival in other national and transnational contexts. By highlighting diverse aspects of its societal and legal impact, Neo-Thomism in Action argues that neo-scholasticism was neither a sterile intellectual exercise nor a monolithic movement. The book expands our understanding of how Catholic intellectual discourse communities were constructed and how they pervaded law and society during the late 19th century and the first half of the 20th century.
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Robbins, Joel. Theology and the Anthropology of Christian Life. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198845041.001.0001.
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Both sociocultural anthropology and theology have made fundamental contributions to our understanding of human experience and the place of humanity in the world. But can these two disciplines, despite the radical differences that separate them, work together to transform their thinking on these topics? This book argues that they can. To make this point, the author draws on key theological discussions of such matters as atonement, eschatology, interruption, passivity, and judgement to rethink important anthropological debates about such topics as ethical life, radical change, the ways people live in time, agency, gift giving, and the nature of humanity. The result is both a reconsideration of important aspects of anthropological theory through theological categories and a series of careful readings of influential theologians such as Moltmann, Pannenberg, Jüngel, and Dalferth from the vantage point of rich ethnographic materials concerning the lives of Christians from around the world. In conclusion, the author draws on contemporary discussions of secularism to interrogate the secular foundations of anthropology and suggests that the differences between anthropology and theology in regard to this topic can provide a foundation rather than obstacle to their dialogue. Written as a work of interdisciplinary anthropological theorizing, this book also provides theologians an introduction to some of the most important ground covered by the burgeoning field of the anthropology of Christianity while guiding anthropologists into some major areas of theological discussion.
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Ehlers, Dirk, and Henning Glaser, eds. State and Religion. Nomos Verlagsgesellschaft mbH & Co. KG, 2020. http://dx.doi.org/10.5771/9783748923923.
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Since the beginnings of civilization, the religious has posed a central problem to the normative order of the political. The present volume illuminates this crucial relation in 21 chapters from different disciplinary perspectives including philosophy, theology, constitutional theory and law. Leading scholars are addressing conceptual questions as well as country-specific problems with regards to countries such as Croatia, Germany, Italy, Poland, Spain, Switzerland, the US, Mexico, China, India, Japan, Singapore, and Taiwan. One of the central themes in this volume are the ways by which the secular state envisions its relation to the religious between distance and entanglement, cooperation, independence, and conflict. With contributions by Rodrigo Vitorino Souza Alves (Federal University of Uberlandia), Slavica Banić (Novi Informator), Wojciech Brzozowski (University of Warsaw), Otto Depenheuer (University of Cologne), Dirk Ehlers (University of Münster), Robert Esser (University of Passau), Alessandro Ferrari (University of Usurbia), Silvio Ferrari (University of Milan), Karsten Fischer (Ludwig Maximilian University of Munich), Andreas Follesdal (University of Oslo), Henning Glaser (Thammasat University), María Concepción Medina González (National Autonomous University of Mexico), Cheng-Tian Kuo (National Chengchi University), Bart Labuschagne (Leiden University), Andre Laliberte (University of Ottowa), René Pahud de Mortanges (University of Fribourg), Ronojoy Sen (National University of Singapore), Li-ann Thio (National University of Singapore), Javier Martínez-Torrón (Complutense University of Madrid), Johannes Zachhuber (University of Oxford) and Yijiang Zhong (University of Tokyo).
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Papanikolaou, Aristotle, and George E. Demacopoulos, eds. Fundamentalism or Tradition. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285792.001.0001.
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Tradition, secularization and fundamentalism—all three categories are contested, yet in their contestation, they shape our sensibilities and are mutually implicated, the one with the others. The discussion around the mutually implicated meanings of the “secular” and “fundamentalism” bring to the foreground more than ever, and in a way unprecedented in the pre-modern context, the question of what it means to think and live as Tradition. The Orthodox theologians of the twentieth century, in particular, have always emphasized Tradition not as a dead letter but as a living presence of the Holy Spirit. But how can we discern when Tradition as living discernment is not fundamentalism? And what does it mean to think as a Tradition and live in Tradition when surrounded by something like the “secular”? The essays in this volume continue both the interrogation of the categories of the “secular” and “fundamentalism,” all the while either implicitly or explicitly exploring ways of thinking about tradition in relation to these interrogations. In this interrogation, however, one witnesses a consensus that whatever the secular or fundamentalism may mean, it is not Tradition, which is historical, particularistic, in motion, ambiguous and pluralistic, while simultaneously not being relativistic. If the wider debates about the secular and fundamentalism seem interminable and often frustrating, perhaps the real contribution of those discussions is a clearer sense of what it means to live and think like—to be as Tradition.
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Holroyd, Christopher R., Nicholas C. Harvey, Mark H. Edwards, and Cyrus Cooper. Environment. Oxford University Press, 2013. http://dx.doi.org/10.1093/med/9780199642489.003.0038.
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Musculoskeletal disease covers a broad spectrum of conditions whose aetiology comprises variable genetic and environmental contributions. More recently it has become clear that, particularly early in life, the interaction of gene and environment is critical to the development of later disease. Additionally, only a small proportion of the variation in adult traits such as bone mineral density has been explained by specific genes in genome-wide association studies, suggesting that gene-environment interaction may explain a much larger part of the inheritance of disease risk than previously thought. It is therefore critically important to evaluate the environmental factors which may predispose to diseases such as osteorthritis, osteoporosis, and rheumatoid arthritis both at the individual and at the population level. In this chapter we describe the environmental contributors, across the whole life course, to osteoarthritis, osteoporosis and rheumatoid arthritis, as exemplar conditions. We consider factors such as age, gender, nutrition (including the role of vitamin D), geography, occupation, and the clues that secular changes of disease pattern may yield. We describe the accumulating evidence that conditions such as osteoporosis may be partly determined by the early interplay of environment and genotype, through aetiological mechanisms such as DNA methylation and other epigenetic phenomena. Such studies, and those examining the role of environmental influences across other stages of the life course, suggest that these issues should be addressed at all ages, starting from before conception, in order to optimally reduce the burden of musculoskeletal disorders in future generations.
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Holroyd, Christopher R., Nicholas C. Harvey, Mark H. Edwards, and Cyrus Cooper. Environment. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780199642489.003.0038_update_001.
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Musculoskeletal disease covers a broad spectrum of conditions whose aetiology comprises variable genetic and environmental contributions. More recently it has become clear that, particularly early in life, the interaction of gene and environment is critical to the development of later disease. Additionally, only a small proportion of the variation in adult traits such as bone mineral density has been explained by specific genes in genome-wide association studies, suggesting that gene-environment interaction may explain a much larger part of the inheritance of disease risk than previously thought. It is therefore critically important to evaluate the environmental factors which may predispose to diseases such as osteorthritis, osteoporosis, and rheumatoid arthritis both at the individual and at the population level. In this chapter we describe the environmental contributors, across the whole life course, to osteoarthritis, osteoporosis and rheumatoid arthritis, as exemplar conditions. We consider factors such as age, gender, nutrition (including the role of vitamin D), geography, occupation, and the clues that secular changes of disease pattern may yield. We describe the accumulating evidence that conditions such as osteoporosis may be partly determined by the early interplay of environment and genotype, through aetiological mechanisms such as DNA methylation and other epigenetic phenomena. Such studies, and those examining the role of environmental influences across other stages of the life course, suggest that these issues should be addressed at all ages, starting from before conception, in order to optimally reduce the burden of musculoskeletal disorders in future generations.
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Holmes, Amy Austin. Coups and Revolutions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190071455.001.0001.
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This book offers the first analysis of both the revolution and counterrevolution in Egypt, beginning in January 2011 until July 2018. The period of revolutionary upheaval played out in three uprisings against three distinct forms of authoritarian rule: the Mubarak regime and the police state that protected it, the unelected military junta known as the Supreme Council of Armed Forces, and the religious authoritarianism of the Muslim Brotherhood. The second part of the book analyzes the counterrevolution, which is divided into two periods: the first under Adly Mansour as interim president; and the second after Abdel Fattah El -Sisi was elected president. During the first wave, the regime imprisoned or killed the leadership of the Muslim Brotherhood and many secular activists, while during the second wave the regime turned against civil society at large: nongovernmental organizations , charities, the media, academia, and minority groups. In addition to providing new and unprecedented empirical data, the book makes two theoretical contributions. First, a new framework is presented for analyzing the state apparatus in Egypt, which is based on four pillars of regime support that can either prop up or press upon those in power: the Egyptian military, the business elite, the United States, and the multiheaded opposition. Second , the book brings together the literature on bottom-up revolutionary movements and top-down military coups, and it introduces the concept of a coup from below in contrast to the revolution from above that took place under Gamal Abdel Nasser.
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Rusnock, Paul, and Jan Sebestík. Bernard Bolzano. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198823681.001.0001.
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Bernard Bolzano (1781–1850) is increasingly recognized as one of the greatest nineteenth-century philosophers. A philosopher and mathematician of rare talent, he made groundbreaking contributions to logic, the foundations and philosophy of mathematics, metaphysics, and the philosophy of religion. Many of the larger features of later analytic philosophy, but also many of the details, first appear in his work: for example, the separation of logic from psychology, his sophisticated understanding of mathematical proof, his definition, so similar to Tarski’s, of logical consequence, his work on the semantics of natural kind terms, or his anticipations of Cantor’s set theory. To his contemporaries, however, he was best known as an intelligent and determined advocate for reform of Church and state. Based in large part on a carefully argued utilitarian practical philosophy, he developed a program for the non-violent reform of the authoritarian institutions of the Habsburg Empire, a program which he himself helped to set in motion through his teaching and other activities. Rarely has a philosopher had such a great impact on the political culture of his homeland. Persecuted in his lifetime by secular and ecclesiastical authorities, long ignored or misunderstood by philosophers, Bolzano’s reputation has nevertheless steadily increased over the past century and a half. Much discussed and respected in Central Europe for over a century, he is finally beginning to receive the recognition he deserves in the English-speaking world. This book provides a comprehensive and detailed critical introduction to Bolzano, covering both life and works. (245 words)
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Sonn, Tamara, ed. Overcoming Orientalism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190054151.001.0001.
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The term “Orientalism” reduces Islam and Muslims to stereotypes of ignorance and violence, in need of foreign control. In scholarly discourse, it has been used to rationalize Europe’s colonial domination of most of the Muslim world and continued American-led interventions in the postcolonial period. In the past thirty years it has been represented by claims that a monolithic Islam and equally monolithic West are distinct civilizations, sharing nothing in common and, indeed, involved in an inevitable “clash” from which only one can emerge the victory. Most recently, it has appeared in alt-right rhetoric. Anti-Muslim sentiment, measured in public opinion polls, hate crime statistics, and legislation, is reaching record levels. Since John Esposito published his first book nearly forty years ago, he has been guiding readers beyond such politically charged stereotypes. This Festschrift highlights the contributions of scholars from a variety of disciplines who, like—and often inspired by—John Esposito, recognize the misleading and politically dangerous nature of Orientalist polarizations. They present Islam as a multifaceted and dynamic tradition embraced by communities in globally interconnected but substantially diverse contexts over the centuries. The contributors follow Esposito’s lead, stressing the profound commonalities among religions and replacing Orientalist discourse with holistic analyses of the complex historical phenomena that affect developments in all societies. In addition to chapters focusing on diversity among Muslims and interfaith relations, this collection includes chapters assessing the secular bias at the root of Orientalist scholarship, and contemporary iterations of Orientalism in the form of Islamophobia.
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Browne, Craig, and Andrew P. Lynch. Taylor and Politics. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748691937.001.0001.
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Charles Taylor is one of the most influential contemporary philosophers, arguably the most important living political philosopher writing in English. Taylor and Politics assesses Taylor’s thought and its relevance to contemporary political challenges, especially religion and secularity, multicultural diversity, political alienation and demands for greater democracy. This book outlines Taylor’s key concepts and highlights the substantive applications of his ideas. Taylor’s biography and education, and his forays into politics in Canada, is discussed, to provide context for the development of his ideas. Taylor’s interest in romanticism’s impact on our understanding of modernity is examined, as well as his contribution to how democracy is being understood in current times, especially against the backdrop of social groups seeking greater recognition in the political sphere. The book explores the substantial differences between Taylor’s conception of social imaginaries and that of Cornelius Castoriadis, and contrasts Taylor’s account of the political form of modernity with that of Claude Lefort. Furthermore, the book examines Taylor’s contribution to debates about religion and secularism, providing an explanation of Taylor’s important book on this subject, A Secular Age, and assessing the debates that the book has generated. Finally, the book explores Taylor’s work after A Secular Age, particularly his discussions on religious freedom, diversity and multiculturalism in Quebec, Canada, and the central role of language in social and political debate.
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McCrudden, Christopher. Institutions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198759041.003.0003.
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This chapter focuses on why courts have come to be seen as attractive forums in which to address tensions between religion and secular human rights. There are several reasons. One reason is the greater availability of courts with a human rights jurisdiction. A second factor is the growth of secular NGOs, and parallel changes in organized religions’ organizational forms and political organization, both of which have contributed to the increased prevalence of religious litigation domestically and transnationally. A third contributing development is the growth of intra-religious factionalism, involving claims that one group’s doctrinal position is the more authentic or authoritative expression of a particular organized religion than that of another group within the same religion. State authorities are then put in the position of having to decide which group to engage with as the true representative of the organized religion, and the courts are called in to adjudicate.
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Mandair, Arvind. Postcolonialism. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.13.
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The chapter presents an overview of postcolonialism, outlining some of the key arguments, concepts, and contributing figures. It examines the major theoretical limitations of postcolonialism, in particular its overreliance on models of agency, difference, and secular models of social reality all of which are grounded in a causal negativity. Postcolonial studies has also largely missed the strategic importance of new developments in the study of religion due to the un-interrogated nature of ‘religion’ as an analytic category in postcolonial theory. This limitation is remedied to some extent by recent developments in the study of religion: e.g. (i) problematizion of religion as a cultural universal; and (ii) the critiques of ‘religion’ as a category manufactured by the modern state, and therefore intrinsically tied to notions of the secular. The chapter deploys a case study of Hinduism to show the continuing effects of postcolonialism and its importance for the study of religion.
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Hall, M. A. Play and Playfulness in Late Medieval Britain. Edited by Christopher Gerrard and Alejandra Gutiérrez. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198744719.013.50.
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Play and playfulness is a key element in enabling social performance and one that transcends ethnicity, time, and space across all social levels. This contribution explores board games as a case study of play and performance in the medieval period, in a European context. It highlights some of the key discoveries of gaming material culture and their diverse contexts: castles, monasteries, churches, villages, and ships included. These underpin questions of gender, identity, pilgrimage behaviour and ritual, and the life-course. Play, it is argued is fundamental to the performance and negotiation of agency in a range of gendered settings both secular and religious.
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Cooke, Maeve. Conscience in Public Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198794394.003.0021.
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Appeals to conscience remain a feature of public life in the secular societies of liberal democracies. This chapter addresses a troubling privatization of conscience: a tendency to treat appeals to conscience as private acts, valuable for their contribution to a particular individual’s moral agency or development, but not for their constructive contribution to public life. The objection is twofold. As regards particular individuals, privatization is objectionable because it insulates conscience against critical challenges from other individuals and groups, whose consciences speak in different voices; this is detrimental to the ethical reflection integral to individual autonomy as conceived here. As regards public life, privatization is objectionable because it blocks the flow of ethical commitments and convictions necessary for the construction of a common good by the members of social institutions. Starting from an intersubjective conception of autonomy, the chapter proposes an alternative view that shows the importance of conscience of public life.
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Mellor, Philip A., and Chris Shilling. Social Theory. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.17.
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The category of the sacred was central to classical sociology, and remains key to understanding the contribution of social theory to the study of religion and society. Durkheim highlights the ‘socio-religious’ sacred, operating within otherworldly cosmologies and practices. Durkheim also enables us to conceptualize a ‘bio-economic’ modality in highly differentiated capitalist economies. The ‘transcendent sacred’ central to Weber’s account of the Protestant ethic highlights how forces experienced as extraordinary and otherworldly can coexist with a social sphere differentiated as secular. Weber highlighted the power of forces of rationalization and bureaucratization in modernity. Extending this today suggests a ‘bio-political’ modality of the sacred expressive of the extraordinary power that modern law and governance have over life. These modalities of the sacred can be used to provide new insights into phenomena such as resurgent forms of Islam and Christian Pentecostalism, fetishization of commodities, and bio-political governance of bodies.
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Brewitt-Taylor, Sam. Christian Radicalism and the Hope of Transcending ‘Religion’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827009.003.0005.
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This chapter outlines the radical Anglican contribution to the ‘secularization’ metanarrative, which suddenly achieved cultural dominance in British discussion in the early 1960s. During the early Cold War, it had been widely assumed that ‘religious decline’ was a regressive phenomenon, fatally detrimental to human freedom, as apparently exemplified by the Soviet Union. From the late 1950s, however, Anglican radicals drew on Christian eschatology to propagate a radically alternative vision, which interpreted recent declines in ‘religion’ as evidence of humanity’s permanent transition into an unprecedented new ‘secular age’. Once this interpretation had achieved wide circulation in the British media, it broke free from its theological origins, entering both British conventional wisdom and conventional sociology. From the early 1960s, the secularization narrative was increasingly widely enacted in British culture, as more and more people imagined themselves and their society as being unprecedentedly and permanently non-religious.
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Brewitt-Taylor, Sam. Christian Radicalism and the Hope of a Revolution of Love. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827009.003.0007.
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This chapter explores the radical Anglican contribution to the wider Sixties cultural revolution in the realm of personal and sexual morality. Prior to the 1960s it had been widely assumed that loving other people involved adhering to norms of respectability, but the re-imagination of Britain as a secular society gave unprecedented legitimacy to the idea that future moralities would necessarily be antinomian. Radical Anglicans played an important role in the early stages of this development, using their clerical credentials to disseminate antinomian moralities chiefly derived from their readings of Christian eschatology. In this way, they played a central role in framing and disseminating the myth that a permanent ‘sexual revolution’ was occurring. Once widely accepted in the British media in the mid-1960s, these ideas were enacted by increasingly large sections of the British population thereafter, leading to a slow but profound transformation of British moral culture.
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Brewitt-Taylor, Sam. Christian Radicalism and the Hope of Revolutionary Social Justice. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827009.003.0008.
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This chapter explores the radical Anglican contribution to the sudden upsurge of political radicalism which Britain experienced in the late 1960s. As the Sixties progressed, increasing numbers of Anglican radicals were drawn to revolutionary politics by their readings of Christian eschatology, a phenomenon which split the movement between revolutionaries and moderates. Since the secularization metanarrative was becoming increasingly normalized, and since politics was not one of the churches’ historically recognized areas of special authority, radical Christianities played only a contributory role in Britain’s ‘1968’. Nonetheless, radical Christian organizations were often financially and organizationally privileged compared to their secular counterparts, and this allowed them to punch above their numerical weight. Radical Anglican expectations of a coming political revolution peaked in 1968 and 1969; the disappointment of these hopes in the early 1970s provided a central catalyst for the disintegration of Christian radicalism as a cohesive movement.
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Henham, Ralph. Engaging Sensibilities and the Common Good. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198718895.003.0005.
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This chapter discusses two interrelated concerns. It begins by explaining why sentencing should engage more directly and effectively with the emotions and sensibilities of its relevant audiences before considering the broader question of how it might better serve the ‘public interest’ by contributing more effectively to the ‘common good’. The discussion then explains why an ideological commitment to shared social values is considered pivotal in encouraging adherence to penal norms and influencing conduct. It suggests that embedding and sharing values within and between communities is more likely where the state takes a positive role in encouraging the development of reciprocal notions of awareness, mutual respect, and responsibility, both individual and collective. Such policies should have moral credibility and practical relevance. Important parallels between religious and secular notions of the common good are drawn, providing insights that bear directly on sentencing policy’s role in promoting social justice.
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Gentile, Emilio. Total and Totalitarian Ideologies. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0035.
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Modern political ideologies can be divided into two categories, individualist and holistic. ‘Unity’, ‘community’, ‘totality’, ‘organism’ are typical concepts of holistic ideologies. This article deals with the holistic ideologies born after the French Revolution, and within this category distinguishes total from totalitarian ideologies. A total ideology is a global conception of life and of history, which postulates the social essence of man and subordinates the individual to the collective. A totalitarian ideology may be defined as a holistic ideology of a revolutionary party that considers itself to be the unique and exclusive vanguard of its own reference group—the proletariat, the nation, the racial entity—and as such demands for itself a monopoly of power in order to establish a new order. Total and totalitarian ideologies, presenting themselves as global conceptions of life that defined the significance and ends of individual and collective existence, have been interpreted as secular religions contributing to the sacralization of politics.
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Domínguez, Virginia R., and Jane C. Desmond, eds. Edward Schatz on Manar Shorbagy. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040832.003.0016.
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This essay is a response to Manar Shorbagy’s contribution in this book, Global Perspectives on the United States. It argues that Shorbagy is correct in stating that U.S. policy in the region produces the very resistance to its policies that it seeks to undermine, but it also wants to extend the argument beyond analysis of policies. Schatz, for example, insists that ordinary people and political actors form their opinions and pursue their agendas not solely based on policy calculations, and he stresses that this is more important than Shorbagy’s essay presents. He asks several questions in his response to Shorbagy’s analysis of Kefaya: (1) Is Kefaya likely to survive the Obama Administration, the next U.S. president, their different foreign policy choices, and at times very different rhetoric, given its trans-ideological nature uniting Islamists and secular democrats? (2) Will Kefaya need to move beyond critiques of “foreign threats and political despotism” and demonstrate its efficacy to the broader public? And (3) is it possible that the new U.S. administration could engineer new modes of engagement in the region that are much less beholden to old patterns of behavior?
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McKeever, Gerard Lee. Dialectics of Improvement. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441674.001.0001.
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This book develops new insight into the idea of progress as improvement as the basis for an approach to literary Romanticism in the Scottish context. With chapter case studies covering poetry, short fiction, drama and the novel, it examines a range of key writers: Robert Burns, James Hogg, Walter Scott, Joanna Baillie and John Galt. Improvement, it shows, was not a unified ideal in late eighteenth- and early nineteenth-century Scotland but rather a contested body of different ideas, some of which were mutually contradictory. The book untangles the complexity of this term that was applied variously to field drainage, elocution lessons, a taste for landscape scenery and the macrohistory of Western civilisation. As it explores, improvement provided a dominant theme for literary texts in this period, just as it saturated the wider culture. It was also of real consequence to questions about what literature is and what it can do: a medium of secular belonging, a vehicle of indefinite exchange, an educational tool or a theoretical guide to history. The book makes a significant contribution to debates around the relationship between Enlightenment and Romanticism, stressing a series of aesthetic innovations across the turn of the nineteenth century in a culture that was saturated by the dialectical workings of improvement.
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Naimark-Goldberg, Natalie. Jewish Women in Enlightenment Berlin. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113539.001.0001.
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The encounter of Jews with the Enlightenment has so far been considered almost entirely from a masculine perspective. In shifting the focus to a group of educated Jewish women in Berlin, this book makes an important contribution to German-Jewish history as well as to gender studies. The study of these women's letters, literary activities, and social life reveals them as cultivated members of the European public. Their correspondence allowed them not only to demonstrate their intellectual talents but also to widen their horizons and acquire knowledge — a key concern of women seeking empowerment. The descriptions of their involvement in the public sphere, a key feature of Enlightenment culture, offer important new insights: social gatherings in their homes served the purpose of intellectual advancement, while the newly fashionable spas gave them the opportunity to expand their contacts with men as well as with other women, and with non-Jews as well as Jews, right across Europe. As avid readers and critical writers, these women reflected the secular world view that was then beginning to spread among Jews. Imbued with enlightened ideas and values and a new feminine awareness, they began to seek independence and freedom, to the extent of challenging the institution of marriage and traditional family frameworks. A final chapter discusses the relationship of the women to Judaism and to religion in general, including their attitude to conversion to Christianity — the route that so many ultimately took.
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Mittleman, Alan L. Human Nature & Jewish Thought. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691176277.001.0001.
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This book explores one of the great questions of our time: How can we preserve our sense of what it means to be a person while at the same time accepting what science tells us to be true—namely, that human nature is continuous with the rest of nature? What, in other words, does it mean to be a person in a world of things? This book shows how the Jewish tradition provides rich ways of understanding human nature and personhood that preserve human dignity and distinction in a world of neuroscience, evolutionary biology, biotechnology, and pervasive scientism. These ancient resources can speak to Jewish, non-Jewish, and secular readers alike. Science may tell us what we are, the book says, but it cannot tell us who we are, how we should live, or why we matter. Traditional Jewish thought, in open-minded dialogue with contemporary scientific perspectives, can help us answer these questions. The book shows how, using sources ranging across the Jewish tradition, from the Hebrew Bible and the Talmud to more than a millennium of Jewish philosophy. Among the many subjects the book addresses are sexuality, birth and death, violence and evil, moral agency, and politics and economics. Throughout, the book demonstrates how Jewish tradition brings new perspectives to—and challenges many current assumptions about—these central aspects of human nature. A study of human nature in Jewish thought and an original contribution to Jewish philosophy, this is a book for anyone interested in what it means to be human in a scientific age.
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Azize, Joseph. Gurdjieff. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190064075.001.0001.
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This is the first analysis of all of Gurdjieff’s published internal exercises, together with those taught by his students, George and Helen Adie. It includes a fresh biographical study of Gurdjieff, with groundbreaking observations on his relationships with P. D. Ouspensky and A. R. Orage (especially why he wanted to collaborate with them, and why that broke down). It shows that Gurdjieff was, fundamentally, a mystic and that his contemplation-like methods were probably drawn from Mount Athos and its hesychast tradition. It shows the continuity in Gurdjieff’s teaching, but also development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence, which could, to some extent, be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. It contends that he had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, he found it necessary to introduce contemplation. His development of the methods is demonstrated, and the importance of the three exercises in the Third Series, Life Is Real Only Then, When “I Am,” is shown, together with their almost certain borrowing from the exercises of the Philokalia.
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Paczynska, Agnieszka. Globalization and Globality. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.206.
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Globalization has opened up new avenues of investigation in many disciplines. Among these are political science and political sociology, where scholars have engaged in heated debates over issues such as the ways in which state sovereignty is changing, the role of new nonstate actors in shaping international social and political dynamics, and how globalization processes affecting patterns of social and political conflict. Scholars have extensively explored the impact of globalization on the nation-state. While some view the nation-state as increasingly constrained and weakening, others see it as the main actor in the international arena. Since the 1990s, the number of non-governmental organizations has grown significantly and increasing numbers are engaged in and form alliances with other civil society organizations across state borders. Some are engaged in long-term development work, others in humanitarian assistance, yet others focus primarily on advocacy. The extent of their influence and its consequences remain topics of often contentious debate within the literature. The debate on how globalization shapes conflict processes has also been contentious and deeply divisive. Some analysts view globalization processes as contributing to the emergence of new cultural and religious conflicts by challenging local cultural, religious, or moral codes, and imposing Western, secular, and materialistic values alien to indigenous ways of organizing social life. For others, the link between globalization processes and ethnic and cultural conflicts is at best indirect or simply nonexistent.
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Bogdanovic, Jelena. The Framing of Sacred Space. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190465186.001.0001.
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The Framing of Sacred Space offers the first topical study of canopies as essential spatial and symbolic units in Byzantine-rite churches. Centrally planned columnar structures—typically comprising four columns and a roof—canopies had a critical role in the modular and additive processes of church design, from actual church furnishings in the shape of a canopy, to the church’s structural core defined by four columns and a dome. As architectonic objects of basic structural and design integrity, canopies integrate an archetypical image of architecture and provide means for an innovative understanding of the materialization of the idea of the Byzantine church and its multifocal spatial presence. The book considers both the material and conceptual framing of sacred space and explains how the canopy bridges the physical and transcendental realms. As a crucial element of church design in the Byzantine world, a world that gradually abandoned the basilica as a typical building of Roman imperial secular architecture, the canopy carried tectonic and theological meanings and, through vaulted, canopied bays and recognizable Byzantine domed churches, established organic architectural, symbolic, and sacred ties between the Old and New Covenants. In such an overarching context, the canopy becomes an architectural parti, a vital concept and dynamic design principle that carries the essence of the Byzantine church. The Framing of Sacred Space highlights significant factors in understanding canopies through specific architectural settings and the Byzantine concepts of space, thus also contributing to larger debates about the creation of sacred space and related architectural “taxonomy.”